The practice of subversivism also negatively impacts trans people on the MTF spectrum. After all, in our culture, the meanings of “bold,” “rebellious,” and “dangerous”—adjectives that often come to mind when considering subversiveness—are practically built into our understanding of masculinity. In contrast, femininity conjures up antonyms like “timid,” “conventional,” and “safe,” which seem entirely incompatible with subversion. Therefore, despite the fact that the mainstream public tends to be more concerned and disturbed by MTF spectrum trans people than their FTM spectrum counterparts, subversivism creates the impression that trans masculinities are inherently “subversive” and “transgressive,” while their trans feminine counterparts are “lame” and “conservative” in comparison. Subversivism’s privileging of trans masculinities over trans femininities helps to explain why cissexual queer women and FTM spectrum folks tend to dominate the queer/trans community: Their exceptional gender expressions and identities are routinely empowered and encouraged in such settings. In contrast, there is generally a dearth of MTF spectrum folks who regularly inhabit queer/trans spaces.

To me, the most surreal part of this whole transgressingversus-reinforcing- gender-norms dialogue in the queer/trans community (and in many gender studies classrooms and books) is the unacknowledged hypocrisy of it all. It is sadly ironic that people who claim to be gender-fucking in the name of “shattering the gender binary,” and who criticize people whose identities fail to adequately challenge our societal notions of femaleness and maleness, cannot see that they have just created a new gender binary, one in which subversive genders are “good” and conservative genders are “bad.” In a sense, this new gender binary isn’t even all that new. It is merely the original oppositional sexist binary flipped upside down. So now, gender- nonconforming folks are on top and gender-normative people are on the bottom —how revolutionary! Now, I understand the temptation for a marginalized group to turn the hierarchy that has oppressed them upside down, as it can feel very empowering to finally be atop the pecking order, but it’s absurd to claim that such approaches in any way undermine that binary. If anything, they only serve to reinforce it further.

I believe that if the transgender movement had simply continued to view itself as an alliance of disparate groups working toward a shared goal (like making the world safer for gender-variant folks), it may have avoided such exclusivity while respecting the distinct differences and specific concerns of its various constituents. Instead, by promoting the idea that we must move beyond the supposedly outdated concept of “identity,” the transgender movement has created its own sense of “oneness.” Rather than viewing ourselves as a fragile political coalition of distinct subgroups, some activists instead encourage us to see ourselves as one big homogeneous group of individuals who blur gender boundaries. Rather than learning to respect the very different perspectives and experiences that each transgender subgroup brings to the table, the transgender community has instead become a sort of gender free-for-all, where identities are regularly co-opted by others within the community. These days, many transs*xuals assume that they have the right to appropriate the language of, or speak on behalf of, intersex people; similarly, many cissexual genderqueers feel they have the right to do the same for transs*xuals. This needlessly erases each group’s unique issues, obstacles, and perspectives.

This sort of “gender anarchy”—where individuals are free to adopt or appropriate any identity as they please—might seem very limitless and freeing on the surface, but in practice it resembles gender-libertarianism, where those who are most marginalized become even more vulnerable to the whims of those who are more established. In this case, it leaves those of us who are cross-gender-identified susceptible to negation at the hands of the greater cissexual queer community. Indeed, it has become increasingly common for people who are primarily queer because of their sexual orientation to claim a space for themselves within the transgender movement.7 This is particularly true in the queer women’s community, which has become increasingly involved in transgender politics and discourses due to the recent sharp increase in the number of (1) previously lesbian-identified people transitioning to male, (2) dykes who now take on genderqueer or other FTM spectrum identities, and (3) non-trans queer women who seek a voice in the transgender community because they are partnered to FTM spectrum individuals.

Because of our history, the fact that cissexual queers now dominate transgender and queer/trans communities and discourses is highly problematic for those of us who are transs*xual. :::